This chapter connects the two poles of conscious moral choice: the personal felt quality and conceptual implications. This continues the work of the previous chapters and further undermines the ...
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This chapter connects the two poles of conscious moral choice: the personal felt quality and conceptual implications. This continues the work of the previous chapters and further undermines the seductive image of ethics as centering on lone individuals making decisions for decontextualized cases that can be considered in isolation from those they would make in any other cases. It is shown that any morality, no matter how idiosyncratic, is implicitly a social morality; and that this has further implications. It requires that morality should apply irrespective of persons. It also requires a central role for general rules.Less

Personal Morality and Its Social Implications

Joel J. Kupperman

Published in print: 2007-05-03

This chapter connects the two poles of conscious moral choice: the personal felt quality and conceptual implications. This continues the work of the previous chapters and further undermines the seductive image of ethics as centering on lone individuals making decisions for decontextualized cases that can be considered in isolation from those they would make in any other cases. It is shown that any morality, no matter how idiosyncratic, is implicitly a social morality; and that this has further implications. It requires that morality should apply irrespective of persons. It also requires a central role for general rules.

Along with their providential interpretations, Congregational ministers during the last two decades of the eighteenth century offered their prescriptions for how to build a righteous social order and ...
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Along with their providential interpretations, Congregational ministers during the last two decades of the eighteenth century offered their prescriptions for how to build a righteous social order and safeguard the republican experiment. They called for the elite leadership of magistrate and minister, or “Moses and Aaron,” in order to shield society from moral breakdown, the decay of virtue, and divine chastisement. In this symbiotic arrangement, civil rulers would prosecute sinfulness, exemplify godliness, and support the religious establishment, while clergymen were to sow Christian piety, urge repentance from sin, and instruct the people in obedience to those in power. Although they shared the Congregationalists’ concern for social morality and a strong belief in Providence, religious minorities led by the Baptists dissented from the standing order's social vision on practical, ideological, and theological grounds, and instead they called for a strict separation of church and state. By the second half of the 1790s, both the French Revolution and the rise of domestic political contentions led standing‐order ministers to issue a conservative call for renewed allegiance to religion and government which allied them with the Federalist party.Less

The Two Kingdoms in Concert 1783–1799

Jonathan D. Sassi

Published in print: 2002-02-28

Along with their providential interpretations, Congregational ministers during the last two decades of the eighteenth century offered their prescriptions for how to build a righteous social order and safeguard the republican experiment. They called for the elite leadership of magistrate and minister, or “Moses and Aaron,” in order to shield society from moral breakdown, the decay of virtue, and divine chastisement. In this symbiotic arrangement, civil rulers would prosecute sinfulness, exemplify godliness, and support the religious establishment, while clergymen were to sow Christian piety, urge repentance from sin, and instruct the people in obedience to those in power. Although they shared the Congregationalists’ concern for social morality and a strong belief in Providence, religious minorities led by the Baptists dissented from the standing order's social vision on practical, ideological, and theological grounds, and instead they called for a strict separation of church and state. By the second half of the 1790s, both the French Revolution and the rise of domestic political contentions led standing‐order ministers to issue a conservative call for renewed allegiance to religion and government which allied them with the Federalist party.

This chapter seeks to provide an understanding of philosophical ethics sufficient for reading other chapters and for appreciating the relevance of philosophical investigations for epidemiologic ...
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This chapter seeks to provide an understanding of philosophical ethics sufficient for reading other chapters and for appreciating the relevance of philosophical investigations for epidemiologic ethics. Some central concepts and methods of biomedical ethics are explained. In the section on Social Morality and Professional Morality, several questions about the nature of morality and moral responsibility are discussed. In the Section on Problems and Methods in Moral Philosophy, several problems and methods in moral philosophy are discussed, and, in the final section, some ethical theories of importance for biomedical ethics are investigated.Less

Moral Foundations

Tom L. Beauchamp

Published in print: 2009-06-01

This chapter seeks to provide an understanding of philosophical ethics sufficient for reading other chapters and for appreciating the relevance of philosophical investigations for epidemiologic ethics. Some central concepts and methods of biomedical ethics are explained. In the section on Social Morality and Professional Morality, several questions about the nature of morality and moral responsibility are discussed. In the Section on Problems and Methods in Moral Philosophy, several problems and methods in moral philosophy are discussed, and, in the final section, some ethical theories of importance for biomedical ethics are investigated.

This chapter explores two moral aims connected to two different conceptions of morality: (1) the aim of getting it right by identify correct moral norms (2) the aim of practicing morality with others ...
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This chapter explores two moral aims connected to two different conceptions of morality: (1) the aim of getting it right by identify correct moral norms (2) the aim of practicing morality with others within an actual social morality. The first aim requires adopting a critical, reflective point of view and thinking about the correct, but hypothetical, social practice of morality would look like. The second aim requires employing the shared moral understandings of an actual social practice of morality. The chapter argues that normative moral theorists need to use both conceptions of morality.Less

Introduction

Cheshire Calhoun

Published in print: 2016-01-01

This chapter explores two moral aims connected to two different conceptions of morality: (1) the aim of getting it right by identify correct moral norms (2) the aim of practicing morality with others within an actual social morality. The first aim requires adopting a critical, reflective point of view and thinking about the correct, but hypothetical, social practice of morality would look like. The second aim requires employing the shared moral understandings of an actual social practice of morality. The chapter argues that normative moral theorists need to use both conceptions of morality.

This chapter examines the treatment of the issues of marriage and family succession in Natsume Sōseki's Gubijinsō. It explains that this novel focused on themes rooted in contemporary social ...
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This chapter examines the treatment of the issues of marriage and family succession in Natsume Sōseki's Gubijinsō. It explains that this novel focused on themes rooted in contemporary social morality, particularly the conflict between female desire and patriarchal succession and it also highlighted the fascination of Meiji melodrama for homosocial alliances and heterosexual relations. This chapter contends that the moral exemplar of the novel is brute as can be seen in the final confrontation scene and argues that the ie-seido was not restored through faith but force.Less

I'll Be Doing the Giving : The Traffic in Women and Men in Gubijinsō

Published in print: 2008-09-03

This chapter examines the treatment of the issues of marriage and family succession in Natsume Sōseki's Gubijinsō. It explains that this novel focused on themes rooted in contemporary social morality, particularly the conflict between female desire and patriarchal succession and it also highlighted the fascination of Meiji melodrama for homosocial alliances and heterosexual relations. This chapter contends that the moral exemplar of the novel is brute as can be seen in the final confrontation scene and argues that the ie-seido was not restored through faith but force.

In this chapter the author discusses the core concepts that underlie the two-level contractarian theory developed in this book, in particular the concepts of deep moral pluralism, traditional ...
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In this chapter the author discusses the core concepts that underlie the two-level contractarian theory developed in this book, in particular the concepts of deep moral pluralism, traditional morality, and pure instrumental morality. Further, the chapter provides a brief synopsis of the main argument presented in this book and clarifies its theoretical and practical relevance. Finally, the chapter addresses some of the methodological considerations, such as the debate concerning ideal and nonideal theory, the application of rational choice theory to moral philosophy, and the scope of social morality, that are essential for understanding the nature and architecture of the two-level contractarian theory.Less

Introduction

Michael Moehler

Published in print: 2018-03-22

In this chapter the author discusses the core concepts that underlie the two-level contractarian theory developed in this book, in particular the concepts of deep moral pluralism, traditional morality, and pure instrumental morality. Further, the chapter provides a brief synopsis of the main argument presented in this book and clarifies its theoretical and practical relevance. Finally, the chapter addresses some of the methodological considerations, such as the debate concerning ideal and nonideal theory, the application of rational choice theory to moral philosophy, and the scope of social morality, that are essential for understanding the nature and architecture of the two-level contractarian theory.

Today's political discourse is dominated by the red/blue theory, which argues that the United States has evolved into a 50–50 nation of liberals and conservatives. According to the red/blue ...
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Today's political discourse is dominated by the red/blue theory, which argues that the United States has evolved into a 50–50 nation of liberals and conservatives. According to the red/blue polarization thesis, the nation is turning from unity to divisiveness, from pragmatism to ideology, from comity to bitter partisanship. Politicians are showing unyielding rigidity instead of willingness to compromise. To a certain extent, the polarization in Congress reflects a historical trend that has been going on for more than four decades, dating back to the time of President Lyndon B. Johnson. This chapter considers the emergence of a “new social morality,” a cluster of shared values that seem to unite strong majorities of Americans. These values range from patriotism and individualism to self-confidence, child-centeredness, religious beliefs, pragmatism and compromise, acceptance of diversity, support for community and charity, and willingness to cooperate with other countries. After a brief overview of the polarization idea, the chapter argues that this “new social morality” would enable policymakers to come up with practical solutions that unite rather than divide the country.Less

Overcoming Polarization: The New Social Morality

Published in print: 2006-01-11

Today's political discourse is dominated by the red/blue theory, which argues that the United States has evolved into a 50–50 nation of liberals and conservatives. According to the red/blue polarization thesis, the nation is turning from unity to divisiveness, from pragmatism to ideology, from comity to bitter partisanship. Politicians are showing unyielding rigidity instead of willingness to compromise. To a certain extent, the polarization in Congress reflects a historical trend that has been going on for more than four decades, dating back to the time of President Lyndon B. Johnson. This chapter considers the emergence of a “new social morality,” a cluster of shared values that seem to unite strong majorities of Americans. These values range from patriotism and individualism to self-confidence, child-centeredness, religious beliefs, pragmatism and compromise, acceptance of diversity, support for community and charity, and willingness to cooperate with other countries. After a brief overview of the polarization idea, the chapter argues that this “new social morality” would enable policymakers to come up with practical solutions that unite rather than divide the country.

In English law, there are various ways in which contracts can be invalid or unenforceable because they are immoral — and yet English lawyers know that many contracts are conclusively binding. The ...
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In English law, there are various ways in which contracts can be invalid or unenforceable because they are immoral — and yet English lawyers know that many contracts are conclusively binding. The first two sources of legal gaps that Joseph Raz identifies do not seem so surprising. Vagueness in the sources of law leads to gaps in borderline cases, and there is a gap if the law includes inconsistent rules, with no way of deciding which is effective. In those situations it seems right to say that the law does not tell people where they stand, so that people may need a court to make a decision. But if Raz is right about the third source of gaps, then judges have discretion whenever the law appeals to moral considerations. This chapter discusses the sources thesis, moral considerations, judicial discretion, the social morality of judges, and contract law.Less

Raz on Gaps—the Surprising Part

TIMOTHY A. O. ENDICOTT

Published in print: 2003-07-17

In English law, there are various ways in which contracts can be invalid or unenforceable because they are immoral — and yet English lawyers know that many contracts are conclusively binding. The first two sources of legal gaps that Joseph Raz identifies do not seem so surprising. Vagueness in the sources of law leads to gaps in borderline cases, and there is a gap if the law includes inconsistent rules, with no way of deciding which is effective. In those situations it seems right to say that the law does not tell people where they stand, so that people may need a court to make a decision. But if Raz is right about the third source of gaps, then judges have discretion whenever the law appeals to moral considerations. This chapter discusses the sources thesis, moral considerations, judicial discretion, the social morality of judges, and contract law.

Penetrating behind the seal of medieval confession is among the most formidable historiographical challenges. One route is through confessors’ manuals. This is a full-scale scholarly study of a ...
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Penetrating behind the seal of medieval confession is among the most formidable historiographical challenges. One route is through confessors’ manuals. This is a full-scale scholarly study of a fourteenth-century confessor’s English example. It contributes to the European-wide research on pre-Reformation confessional practice and clerical training. On another level, the Memoriale Presbiterorum’s peculiarly intense concern with social morality affords pungent commentary on contemporary English society. The author analyses a remarkable treatise both as a vehicle of social doctrine and as a mirror of the milieu to which it is directed. While presenting it against its general intellectual background, continental and English, he also argues for its setting within a vigorous and largely neglected episcopal regime, that of Bishop Grandisson of Exeter.Less

Sin and Society in Fourteenth-Century England : A Study of the Memoriale Presbiterorum

Michael Haren

Published in print: 2000-05-11

Penetrating behind the seal of medieval confession is among the most formidable historiographical challenges. One route is through confessors’ manuals. This is a full-scale scholarly study of a fourteenth-century confessor’s English example. It contributes to the European-wide research on pre-Reformation confessional practice and clerical training. On another level, the Memoriale Presbiterorum’s peculiarly intense concern with social morality affords pungent commentary on contemporary English society. The author analyses a remarkable treatise both as a vehicle of social doctrine and as a mirror of the milieu to which it is directed. While presenting it against its general intellectual background, continental and English, he also argues for its setting within a vigorous and largely neglected episcopal regime, that of Bishop Grandisson of Exeter.

Literary works of both major and minor writers such as Yu Dafu, Ye Dingluo, Guo Moruo, Huang Shenzhi, and Ye Lingfend represent intimate relations between men during the 1920s and the 1930s. ...
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Literary works of both major and minor writers such as Yu Dafu, Ye Dingluo, Guo Moruo, Huang Shenzhi, and Ye Lingfend represent intimate relations between men during the 1920s and the 1930s. Historians and literary critics from China and the United States have largely ignored writings on male same-sex relations. It is, however, important that these writings be restored since these account for a period in modern Chinese history in which male same-sex love encouraged different social ideas and enabled the development of different meanings of homosexuality. Along with the protest against arranged marriage, male same-sex love challenged sexual and social morality constraints. These concepts were either viewed as a foundation for a utopian vision, or as an evil practice. Literary writers were also able to express their sadness towards the Chinese empire's decline through male same-sex love's ephemeral quality.Less

Literary Intimacies

Wenqing Kang

Published in print: 2009-03-01

Literary works of both major and minor writers such as Yu Dafu, Ye Dingluo, Guo Moruo, Huang Shenzhi, and Ye Lingfend represent intimate relations between men during the 1920s and the 1930s. Historians and literary critics from China and the United States have largely ignored writings on male same-sex relations. It is, however, important that these writings be restored since these account for a period in modern Chinese history in which male same-sex love encouraged different social ideas and enabled the development of different meanings of homosexuality. Along with the protest against arranged marriage, male same-sex love challenged sexual and social morality constraints. These concepts were either viewed as a foundation for a utopian vision, or as an evil practice. Literary writers were also able to express their sadness towards the Chinese empire's decline through male same-sex love's ephemeral quality.

Making a place for shame in the mature moral agent’s psychology would seem to depend on reconciling the agent’s vulnerability to shame with her capacity for autonomous judgment. The standard strategy ...
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Making a place for shame in the mature moral agent’s psychology would seem to depend on reconciling the agent’s vulnerability to shame with her capacity for autonomous judgment. The standard strategy is to argue that mature agents are only shamed before themselves or before those whose evaluative judgments mirror their own. Because this strategy forces us to discount as irrational or immature many everyday experiences of shame, including the shame felt by members of subordinate groups, this chapter argues that shame does not depend on endorsing the shamer’s criticism. Moral criticism has “practical weight” for us and the power to shame when it is seen as issuing from those who are to be taken seriously because they are co-participants with us in a shared social practice of morality. Thus shame is a social emotion.Less

An Apology for Moral Shame

Cheshire Calhoun

Published in print: 2016-01-01

Making a place for shame in the mature moral agent’s psychology would seem to depend on reconciling the agent’s vulnerability to shame with her capacity for autonomous judgment. The standard strategy is to argue that mature agents are only shamed before themselves or before those whose evaluative judgments mirror their own. Because this strategy forces us to discount as irrational or immature many everyday experiences of shame, including the shame felt by members of subordinate groups, this chapter argues that shame does not depend on endorsing the shamer’s criticism. Moral criticism has “practical weight” for us and the power to shame when it is seen as issuing from those who are to be taken seriously because they are co-participants with us in a shared social practice of morality. Thus shame is a social emotion.

This chapter suggests there are two moral ideals for what lives should look like: (1) the familiar ideal of “getting it right” by choosing justifiable principles and acting on them; (2) the ideal of ...
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This chapter suggests there are two moral ideals for what lives should look like: (1) the familiar ideal of “getting it right” by choosing justifiable principles and acting on them; (2) the ideal of participating in a social practice of morality that provides a scheme of social cooperation. Moral revolutionaries achieve the ideal of correct action by repudiating the shared but mistaken moral understandings of their social world. The moral character of their choices is thus often illegible to others, and thus their lives fail the second ideal of living in a shared moral world.Less

Moral Failure

Cheshire Calhoun

Published in print: 2016-01-01

This chapter suggests there are two moral ideals for what lives should look like: (1) the familiar ideal of “getting it right” by choosing justifiable principles and acting on them; (2) the ideal of participating in a social practice of morality that provides a scheme of social cooperation. Moral revolutionaries achieve the ideal of correct action by repudiating the shared but mistaken moral understandings of their social world. The moral character of their choices is thus often illegible to others, and thus their lives fail the second ideal of living in a shared moral world.

This chapter focuses on violence workers' retrospective social control moralities about their work. It explains that the moral universes of these workers were shaped during the military period by ...
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This chapter focuses on violence workers' retrospective social control moralities about their work. It explains that the moral universes of these workers were shaped during the military period by national security ideologies and then nurtured by occupational insularity and personal isolation. Thus, their moral universes have been restructured in the present to render atrocity justifications compatible with Brazil's postmilitary sociopolitical climate. The chapter identifies the strategies of violence workers for explaining and excusing atrocity. These include diffusing responsibility, blaming individuals, citing a just cause, and asserting that professionalism had correctly guided their and other's violence.Less

Moral Universes of Torturers and Murderers

Martha K. HugginsvMika Haritos-FatourosPhilip G. Zimbardo

Published in print: 2002-11-21

This chapter focuses on violence workers' retrospective social control moralities about their work. It explains that the moral universes of these workers were shaped during the military period by national security ideologies and then nurtured by occupational insularity and personal isolation. Thus, their moral universes have been restructured in the present to render atrocity justifications compatible with Brazil's postmilitary sociopolitical climate. The chapter identifies the strategies of violence workers for explaining and excusing atrocity. These include diffusing responsibility, blaming individuals, citing a just cause, and asserting that professionalism had correctly guided their and other's violence.

This chapter examines the second European Renaissance: the reintroduction of Greek sexual philosophy into European cultural life. The pivot of this second Renaissance was the reintroduction of the ...
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This chapter examines the second European Renaissance: the reintroduction of Greek sexual philosophy into European cultural life. The pivot of this second Renaissance was the reintroduction of the Agape–Eros binary, particularly, the science of Agape, which revolutionized the study of sexuality. Sex was no longer merely an erotic or physiological matter best understood via natural science. The concept of Agape revealed that the study of sexuality must also be understood as a moral science. As Lorraine Daston and Peter Galison point out, scientific categories of analysis are not morally neutral. They carry within themselves prescriptive civic and moral codes. These codes can reproduce existing laws and dominant social patterns; or, as was the case with the reintroduction of agapeic science, a new lens of analysis can revolutionize science and social morality alike.Less

The Science of Agape

Ralph M. Leck

Published in print: 2016-03-01

This chapter examines the second European Renaissance: the reintroduction of Greek sexual philosophy into European cultural life. The pivot of this second Renaissance was the reintroduction of the Agape–Eros binary, particularly, the science of Agape, which revolutionized the study of sexuality. Sex was no longer merely an erotic or physiological matter best understood via natural science. The concept of Agape revealed that the study of sexuality must also be understood as a moral science. As Lorraine Daston and Peter Galison point out, scientific categories of analysis are not morally neutral. They carry within themselves prescriptive civic and moral codes. These codes can reproduce existing laws and dominant social patterns; or, as was the case with the reintroduction of agapeic science, a new lens of analysis can revolutionize science and social morality alike.

This chapter focuses on religious diversity. Whatever their political or social outlook, religious groups in late twentieth-century America positioned themselves as arbiters of social morality ...
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This chapter focuses on religious diversity. Whatever their political or social outlook, religious groups in late twentieth-century America positioned themselves as arbiters of social morality related to race, gender, and sexuality. Perhaps unsurprisingly, some temple visitors look at the Kirtland temple as a place of encounter where social questions can be explored, questioned, and argued. This is not totally without precedent. Before 1965, the social morality discussed at the temple dealt almost exclusively with nineteenth-century Mormon polygamy. By 2012, the issues were still about sexuality, but they had changed. The primary social issues that drew visitors' attention were the Community of Christ's position on same-sex relationships and gender roles. Ultimately, the Kirtland Temple was and is a platform for reinforcing the identities of various religious groups as well as a place where they can momentarily transcend their differences.Less

Dealing with Diversity, 1965–2012

David J. Howlett

Published in print: 2014-05-15

This chapter focuses on religious diversity. Whatever their political or social outlook, religious groups in late twentieth-century America positioned themselves as arbiters of social morality related to race, gender, and sexuality. Perhaps unsurprisingly, some temple visitors look at the Kirtland temple as a place of encounter where social questions can be explored, questioned, and argued. This is not totally without precedent. Before 1965, the social morality discussed at the temple dealt almost exclusively with nineteenth-century Mormon polygamy. By 2012, the issues were still about sexuality, but they had changed. The primary social issues that drew visitors' attention were the Community of Christ's position on same-sex relationships and gender roles. Ultimately, the Kirtland Temple was and is a platform for reinforcing the identities of various religious groups as well as a place where they can momentarily transcend their differences.

The period after 9/11 has been characterized by the disappearance of the center from American politics as Republicans and Democrats remain divided on crucial policy issues. The polarization in ...
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The period after 9/11 has been characterized by the disappearance of the center from American politics as Republicans and Democrats remain divided on crucial policy issues. The polarization in Congress is mirrored in the increasingly fragmented and politicized media and exacerbated by the rise of “advocacy” think tanks and well-funded activist groups on both the right and the left. Yet amid all the chatter about partisanship, there is evidence that Americans have a strong desire for political compromise. This book offers centrist solutions, rooted in core American democratic values, for the restoration of the vital center to democracy. It describes a “new social morality” that would enable policymakers to come up with practical solutions that unite rather than divide the country. It also outlines a practical bipartisan compromise to save the Social Security system and proposes an innovative scheme for fixing Medicare; explores the impact of religion, diversity, and immigration on the Americans' sense of national unity; and analyzes the impact of the country's approach to the war on terrorism both abroad and at home.Less

Introduction

Published in print: 2006-01-11

The period after 9/11 has been characterized by the disappearance of the center from American politics as Republicans and Democrats remain divided on crucial policy issues. The polarization in Congress is mirrored in the increasingly fragmented and politicized media and exacerbated by the rise of “advocacy” think tanks and well-funded activist groups on both the right and the left. Yet amid all the chatter about partisanship, there is evidence that Americans have a strong desire for political compromise. This book offers centrist solutions, rooted in core American democratic values, for the restoration of the vital center to democracy. It describes a “new social morality” that would enable policymakers to come up with practical solutions that unite rather than divide the country. It also outlines a practical bipartisan compromise to save the Social Security system and proposes an innovative scheme for fixing Medicare; explores the impact of religion, diversity, and immigration on the Americans' sense of national unity; and analyzes the impact of the country's approach to the war on terrorism both abroad and at home.

This series aims to provide, on an annual basis, some of the best contemporary work in the field of normative ethical theory. Each volume features new chapters that contribute to an understanding of ...
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This series aims to provide, on an annual basis, some of the best contemporary work in the field of normative ethical theory. Each volume features new chapters that contribute to an understanding of a wide range of issues and positions in normative ethical theory, and represents a sampling of recent developments in this field. The topics discussed include: virtue and vice, contractualism and conditional fallacy, acting wrongly by trying, well-being, virtue ethics and social morality, and an introduction to ill-being.Less

Oxford Studies in Normative Ethics, Volume 4

Published in print: 2014-12-04

This series aims to provide, on an annual basis, some of the best contemporary work in the field of normative ethical theory. Each volume features new chapters that contribute to an understanding of a wide range of issues and positions in normative ethical theory, and represents a sampling of recent developments in this field. The topics discussed include: virtue and vice, contractualism and conditional fallacy, acting wrongly by trying, well-being, virtue ethics and social morality, and an introduction to ill-being.

The story of the faithful maiden constitutes a rich case for historical inquiry into young women's lives and subjectivity, and the history and culture that their actions shaped. Some of faithful ...
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The story of the faithful maiden constitutes a rich case for historical inquiry into young women's lives and subjectivity, and the history and culture that their actions shaped. Some of faithful maidens framed their choices in terms of the grave responsibility of upholding social morality, and others, in personal terms of honor-bound duty. The faithful maiden cult was a social phenomenon produced and primarily driven by young women, but it was by no means of young women's sole making. It is shown that at times of political crisis, putting faithful maidens in the national spotlight constituted an important political experience for the literati. In the new age of the twentieth century, idealism, morality, and emotion were all given new meanings, and many young women devoted their lives to reform or to revolutionary causes.Less

Conclusion

Published in print: 2008-02-06

The story of the faithful maiden constitutes a rich case for historical inquiry into young women's lives and subjectivity, and the history and culture that their actions shaped. Some of faithful maidens framed their choices in terms of the grave responsibility of upholding social morality, and others, in personal terms of honor-bound duty. The faithful maiden cult was a social phenomenon produced and primarily driven by young women, but it was by no means of young women's sole making. It is shown that at times of political crisis, putting faithful maidens in the national spotlight constituted an important political experience for the literati. In the new age of the twentieth century, idealism, morality, and emotion were all given new meanings, and many young women devoted their lives to reform or to revolutionary causes.

As with religion, schooling constituted a medium through which to establish a framework of ultimate loyalties and authority, as it defined the norms of the relationship between the state and the ...
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As with religion, schooling constituted a medium through which to establish a framework of ultimate loyalties and authority, as it defined the norms of the relationship between the state and the people—that is, what it means to be a citizen. Chapter 6 thus examines the push for crafting public education as part the strengthening of the state’s normative authority. In addition to tracking the institutional rationalities of state control over education, which resulted in a tremendous expansion of public schools, this chapter focuses on the development of concepts such as “nation” and “citizen” as they were appropriated for the “ethics” curriculum. As seen in textbooks from the 1890s to the 1940s, loyalty to the state and adherence to Confucian social ethics came to constitute the core principles of citizenship education.Less

Public Schooling : Cultivating Citizenship Education

Kyung Moon Hwang

Published in print: 2015-12-29

As with religion, schooling constituted a medium through which to establish a framework of ultimate loyalties and authority, as it defined the norms of the relationship between the state and the people—that is, what it means to be a citizen. Chapter 6 thus examines the push for crafting public education as part the strengthening of the state’s normative authority. In addition to tracking the institutional rationalities of state control over education, which resulted in a tremendous expansion of public schools, this chapter focuses on the development of concepts such as “nation” and “citizen” as they were appropriated for the “ethics” curriculum. As seen in textbooks from the 1890s to the 1940s, loyalty to the state and adherence to Confucian social ethics came to constitute the core principles of citizenship education.